In the cause and effect relationship, the
inflow of karma (Asrav) is the cause, and
bondage (Bandh) is the effect.

134.How many different types of inflow are there?

The four different types of inflow of karma are as follow:

135.What is a cause (Karan)?

Anything that is used in creation of an act
(Karya) is called cause.

136.How many types of causes are there?

There are two types:

1.Strong cause (Samarthkaran)

2.Weak cause (Asamarth
karan)

137.What is a strong cause (Samarthkaran)?

Anything that shows an absence of any
obstacle and possesses the presence of all cooperative things (SahkariSamagri) is called a strong cause. The
necessary result (Karya) is always obtained when
there is a presence of a strong cause.

138.What is a weak cause (Asamarthkaran)?

Different individual aspects of things are
called weak causes. A weak cause is not a necessity in obtaining a necessary
result (Karya).

139.How many different types of cooperative things (Sahkarisamagri) are there?

There are two types:

1.Auxiliary cause (Nimittkaran)

2.Principle cause (Upadankaran)

140.What is an auxiliary cause?

The thing that does not end up distinctly
into the end product, but has been helpful in the process of the act, is
called an auxiliary cause. For example, the help of a pitcher maker (Kumbhar)
and other associated machinery are auxiliary in making a resultant earthen
pitcher (Ghado).

141.What is principle cause?

∑Definition from Substantial point of
view-The thing, which becomes an inherent component in the end product, is
called the principle cause. For example, the use of clay is vital in
production of an earthen pitcher (Ref: critics on
aptamimansha stanza 71-72)

∑Definition from Modal point of view- in a
given substance there is a continuous flow of modes occurring forever. The
mode, which occurs immediately prior to an act, is called the principle
cause. The immediate adjoining future mode occurring after the principle
cause is called an act (Karya). (Ref: critics
on aptamimansha stanza 58)

∑Definition from Modal point of view- the
ability (Yogyata) of a mode in any given
samay is called the principle cause and the mode
itself is called an act. (Ref: panchadhdhayi
chapter 1, stanza 732).

142.What is material bondage (Dravyabandh)?

The capacity of the karman particles to come in to
relationship with the soul is called the material bondage.

143.What is the thought bondage (Bhavbandh)?

The soulís attitude (Atmanabhav) of his own vibratory activity (Yog)
and passions (Kshay) is called the thought
bondage.

144.What is the auxiliary cause for material bondage?

The soulís attitude of vibratory activities
and passions is the auxiliary cause for the material bondage.

145.What is the principle cause of the material bondage?

The presence of the group of the
karman particles (Karmanskandha) in a previous moment of the bondage is
the principle cause for the material bondage.

146.What is the auxiliary cause for the thought bondage?

The mature or premature fruition of the
previously bonded karma with the soul is called the auxiliary cause for the
thought bondage.

147.What is the principle cause for the thought bondage?

The thought bondage is intended in a
particular moment. The mode occurring in the immediate previous adjoining
moment of the soul is the principle cause for the thought bondage. This
mode of the soul is in the form of the vibratory activity involving the
passions.

148.What is the thought inflow (Bhavasrav)?

The auxiliary cause of the material bondage
or the principle cause of the thought bondage is called the thought inflow.

149.What is the material inflow (Dravyaasrav)?

The principle cause of the material bondage
or the auxiliary cause of the thought bondage is called the material
inflow.

150.What is the difference between types of bondage (Prakrutibandh) and the intensity of bondage (Anubhagbandh)?

The group of karma matter (Karmanskandh) with different individual types and with
different natural strengths of their own can have relationships with the
soul in the form of bondage. This process is called types of bondage (Prakrutibandh), where as the
same group of karman matter having different
intensity at the time of fruition is called the intensity of bondage (Anubhagbandh).

151.In general, the reason for the types of bondage is the vibratory
activity of the soul (Yog). Can one be more
specific about this?

With a specific desire for a certain food,
a man accepts specific types of food, but, when he is hungry then he does
not have a particular desire. He wants to satisfy his hunger, so he eats
ordinary types of food. Similarly, the soul with his vibratory activity (Yog)
accepts only pleasure producing feeling karma (Shatavedniya karma). But, if the soulís feeling are
now associated with passions, then accepts many different types of karma.